DISCOURSE XV.

ON THE PRACTICAL REVELATION OF THE TRINITY.

[PART II.]

EPHESIANS ii. 18.

Through Him [Christ Jesus] we both have access by one Spirit unto the Father.

IN the foregoing discourse, we spake of the practical revelation of the First person of the glorious Trinity, and, chiefly, as to the Fatherly relation in which he is pleased to declare himself towards the once holy, but now sinful and estranged, family of man. We have now to show the method of reconciliation, as set forth in the gospel, by discoursing on the practical revelation of the Son, and of the Holy Ghost.

Man, as a fallen creature, condemned, disinherited, and thoroughly depraved, was not in a condition, in his natural state, either to inherit or to enjoy the blessings of the children of God. For his condition is found to be at once that of condemnation and bondage-of depravity and

corruption. Two things, therefore, were necessary, before he could be enabled to participate in those exceeding great mercies which God hath in store for them that love him.' First, because of his condemnation by the law, and his being "sold under sin," a substitute must be found to receive judgment in his stead, and of ability to pay the price of his ransom; and, secondly, because of the depravity of his fallen nature, with the acquired corruption through personal sins, his carnal heart must be changed, and the divine image so renewed in his soul, as to give him a holy fitness for the presence of his heavenly Father, and a necessary capacity for the pure and spiritual enjoyments of the heavenly world. Now one of these objects is accomplished through the Redemption which is in Christ Jesus, and the other by the regenerating, sanctifying influences of the Holy Ghost. And the nature of both these objects or operations will, we trust, be satisfactorily explained by the consideration of The practical revelation of the Second and Third Persons of the Trinity.

II. Proceed we, therefore, to consider, secondly, THE PRACTICAL REVELATION OF THE Son of GOD.

Though every righteous person is a child of God, Christ, in a more peculiar sense, is THE

SON"-"the only-begotten Son" of God. But how he is at once the Son and equal to the Father-begotten of the Father and one with the Father, we pretend not to explain; for these are mysteries belonging to the Godhead in itself. As relates to us, however, the revelation of the Son is, under divine teaching, plain and obvious to the weakest understanding. For it hath pleased God in his infinite bounty to ordain, that all the inheritance, blessedness, and glory due to Him on account of his Sonship, righteousness, obedience, and sufferings, should be equally due, (to the extent of their capacity for enjoying them,) to all those among men, who, through Him, should become the reconciled children of God. And this he did further ordain,-that all who should be called to this exalted condition, must be reconciled through the blood of the cross, and "be conformed to the image of his Son, that he might be the firstborn among many brethren." In consistency with all this, our admirable Liturgy most scripturally declares, that "our Saviour Christ, both God and man, did humble himself even to the death upon the cross, for us miserable sinners, who lay in darkness and the shadow of death; that he might make us the children of God, and exalt us to everlasting life."

Hence, the means of restoring the rebel children to their original inheritance before the fall,

is satisfactorily found, as we said, in the revelation of the Son, 'through whom we all, whether Jews or Gentiles, have access, by one Spirit, unto the Father.' Through Him have we both access in prayer, and restoration to the privileges of children, because of His power and merit as a Saviour and Redeemer, as well as a Mediator, an Advocate, and Intercessor.

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He is revealed by the name of Jesus, or Saviour, because of his 'saving his people from their sins.' He is declared to be “ indeed the Christ, the Saviour of the world." In this character, then, he is appointed to seek and to save them which were lost' to 'preserve them which were appointed to die'-being, from his divine nature and exalted office, "able to save them to the uttermost that come unto God by him." For to this end God sent his Son into the world, not to condemn the world, but that the world through him might be saved.' As it is elsewhere written, -"Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance unto Israel, and forgiveness of sins.” And, be it well observed, he is the only power in existence by which the lost and perishing children of Adam can be restored to their Father's favour: because there is not salvation in any other; for there is none other name under heaven given

among men, whereby we must be saved.' Now this seems to be the doctrine of scripture as to Christ in his office of Saviour; but to render his salvation effectual we must believe in his name. Therefore is every rebellious child directed to the exercise of faith in him for salvation;-" believe on the Lord Jesus Christ, and thou shalt be saved." But this faith is peculiarly distinguished by being a faith working obedience; hence it is certified that Christ hath become the author of eternal salvation unto all them that obey him.'

Again; the Son of God is revealed as a Redeemer. This character was well set forth by the GOEL, or kinsman redeemer, among the Hebrews, who, being the nearest relation, had the obligation naturally laid upon him, to exert himself in behalf of his destitute kinsman. Not only so, however, but he had peculiar privileges of redemption. If any one had mortgaged his inheritance, the goel had a right to buy it back; if he had sold himself into slavery, the goel might redeem him by paying his ransom. In this sense, in a most peculiar manner, is Christ our goel or Redeemer. When mankind went astray from their Father's house, mortgaged their inheritance, and sold themselves for nought into the enemy's hands, Christ became the near kinsman of our species by taking our nature upon him, in order